The "method of correlation" in theology, as noted by both Paul Tillich and David Tracy, suggests that contemporary concerns spur us to explore our religious traditions and thinkers with fresh interests and questions. It is not surprising that a generation now deeply worried about humanity's impact on the well-being of the rest of the natural world would begin an interesting and appreciative rereading of Thomas's writings and those of other Medieval thinkers, for they tend to emphasize the thickness of our participation within the broader community of creation. Thomas's vision of God's and humanity's relationships to the non-human natural world stands in sharp contrast to how main streams of Protestant and Catholic theology and ethics in the 19th and 20th centuries came to concentrate attention more tightly on the God-human encounter in history and turn attention away from the doctrine of creation and from concern about both God's and humanity's relationships to the non-human natural world. Thomas's robust emphasis on God's grace in creating and sustaining all creation is one reason why many like Thomas Berry and Pope Francis in Laudato 'si are finding an engagement with Thomas's works so relevant and helpful. I suggest that the rise of the ecological sciences and our rise of global concerns about climate change and ecosystem disruption highlight the need for theology to recover the robust understanding, so central to Aquinas and other medieval thinkers, that humanity is a participant in the broader community of creation. In his Summa Thomas' Treatise on Law follows his Treatise on Creation and that highlights how his theology was integrated with a cosmology, a grand account of the order of being. The rise of the ecological sciences and our concerns regarding mounting ecological problems suggests the timeliness and importance of reengaging some of the themes of natural law reasoning in an ecologically-informed way.